Table showing percentage of resident population (all ages) broken down into six faiths, plus no religion and any other religion.

The data covers: Christian, Buddhist, Hindu, Jewish, Muslim, Sikh, any other religion and no religion at all.

Percentages and confidence intervals are shown.

Or alternatively, faith data from the 2011 Census is able to show numbers for each of the main religions.

In this 2 phase study, 100 individual birth histories will be collected in order to situate infertility within the full range of fertility experiences among British Pakistanis. Secondly, in-depth interviews and life histories with 30-40 individuals who are seeking or who have recently used fertility treatment will enable detailed exploration of how people negotiate their quest for a child. Within this group careful attention will be paid to discourses of religion and science, understandings of the body, and meanings of marriage, kinship and family life. Interviews will also be conducted with community/religious leaders and health workers. In this study, ethnographic and interview-based research will be carried out into the impacts of infertility on the lives of British Pakistanis Moslems. Infertility carries particular stigma among this group; it can alter identities and affect family/social relationships. One of the main aims of the project is to understand the changing meanings of infertility in the context of changing patterns of family and kinship more generally in the UK. A key element of the study is its focus on the new reproductive technologies and the consequences that their increasing availability has for this community. The objectives of the research were as follows: (1) to understand how infertility of various kinds and degrees is situated within the full range of experiences of family formation among British Pakistanis; (2) to identify the personal and social implications of involuntary childlessness for Pakistanis living in Britain at the present time; (3) to describe the various response that members of the community have to this condition; (4) to investigate the ways in which British Pakistanis are engaging with possibilities for treatment that are offered by NRTs; (5) to explore the ethical and religious discourses that currently surround NRTs which enable and facilitate the ethical accommodation of some practices and the rejection of others; (6) to canvass the views of medical professionals performing treatments for British Pakistani Muslim couples facing fertility problems; (7) to use the data and analysis produced to inform policy and practice, and particularly as these relate to the development of culturally appropriate interventions and treatment among ethnic minority groups. Data collection methods included: (1)in-depth semi-structured life face to face interviews; (2) in-depth semi-structured telephone interviews; (3)focus group; (4) participant –observation in an IVF clinic in an NHS hospital. The sample size include: (i) 86 British Pakistani Muslim men and women living on Teesside (from a range of ages, including married, divorced, and unmarried people, those with children and those voluntarily and involuntarily childless); (ii)1 group of British Asian women attending an English class on Teesside; (iii)17 British Pakistani Muslim women or couples recruited on the basis of current previous treatment for fertility problems; (iv) 8 health or social care professionals (1 social worker, 1, GP, 2 consultants in reproductive medicine, 1 nurse, 2 embryologists, 1 infertility counsellor).

Vaccination rates and odds ratios by socio-demographic group among people living in England.

These data were generated as part of an ESRC-funded PhD studentship exploring the understandings and everyday lived experiences of 'faith vegans' in the UK, as well as the intersection between veganism and religion, specifically Islam, Judaism, and Christianity. In order to unravel the phenomenon of 'faith veganism' that was coined in this research project, the researcher recruited 36 UK-based faith vegans (12 Muslim vegans, 12 Jewish vegans, and 12 Christian vegans) and conducted multi-modal qualitative methods, comprising interviews, diary methods, and virtual participant observation. The interview transcripts folder includes the interviews with faith vegans (n=36), as well as a document listing answers to a follow up question that I sent to Muslim participants after the interviews (n=1), the diary transcripts folder includes both the diary entries that were submitted as part of the social media-based diary groups (n=8) and the diary entries that were submitted separately and privately (n=6), and the VPO field notes folder includes the field notes from the virtual participant observation calls (n=6).'Faith Veganism: How the Ethics, Values, and Principles of UK-Based Muslim, Jewish, and Christian Vegans Reshape Veganism and Religiosity' was a four-year PhD project (March 2020 - April 2024) funded by the Economic and Social Research Council (ES/P000673/1). Veganism, a philosophy and practice constituting the eschewal of all animal-derived products and forms of animal exploitation, has grown exponentially in the UK over the past decade, including among individuals of faith. This phenomenon has been increasingly studied within social science, but there is one area that is noticeably absent in existing scholarship: how religion intersects with veganism. Given the perceived centrality of animal bodies to Abrahamic religious observance, coupled with potential ethical similarities between veganism and religion as possible guiding forces in an individual’s life, this intersection is pertinent to study. I asked, how are Muslim, Jewish, and Christian vegans reshaping and redefining veganism and religiosity in late modern Great Britain? I recruited 36 UK-based vegans identifying as either Muslim, Jewish, or Christian, and conducted a multi-modal qualitative methods study in 2021, comprising interviews, diary methods, and virtual participant observation. I then thematically analysed the data, drawing on theories relating to Bourdieusian sociology, reflexive religiosity, and embodied ethics and values. This research revealed that religion and veganism are often mutually constituted, with veganism being understood by faith vegans as an ethical lifestyle that may be incorporated into their religious lifestyles. Religious ethics, values, and principles are reflexively interrogated, enabling participants to bring together faith and veganism. However, for many, religion is non-negotiable, so specific knowledge and support is sought to aid the negotiations that take place around religious practice. Through reflexive religiosity, religious practice becomes veganised, whilst veganism becomes faith based. I developed a series of concepts that help explain the characteristics of faith veganism, such as faith vegan identity, faith vegan community, faith vegan ethics, and faith vegan stewardship, as well as contribute new ways of theorising veganism: as transformative, mobile, reflexive, and more-than-political. Thus, this empirical study offers a new understanding of veganism, one that intersects with and is underpinned by religion, and which I have termed faith veganism. I conducted a multi-modal qualitative methods study, comprising semi-structured interviews which were conducted over Zoom or Microsoft Teams, social media-based diary methods, using a closed Facebook group and private WhatsApp groups, and virtual participant observation using either Zoom, Microsoft Teams or WhatsApp video calls.

Data from the 2001 census suggest that rates of single parenthood and divorce among British Asian populations are on the rise, but the statistics do not offer insights into the underlying dynamics. This project aims to produce new empirical data on the causes, processes and consequences of marital instability and divorce among two major British Asian populations: Pakistani Muslims and Punjabi Sikhs. Whilst a large proportion of both groups marry partners from overseas, they differ in marriage patterns and religion. The project will explore whether such differences shape patterns of marital instability, or whether cross-cutting factors such as class, gender dynamics and life stage are more significant. The Principal Investigator will conduct repeated interviews with Pakistani Muslim and Punjabi Sikh couples who have experienced divorce within the last three years. Intended outputs will help inform questions concerning legal pluralism and diversity in social welfare, reorient debates about conservatism and transnational marriage in British Asian families, and engage with theory concerning the family. Ethical approval has been granted by the Central University Research Ethics Committee of Oxford University.